1802.  Clarified butter offered in sacrifices, with cakes of powdered barley steeped in it.

1803.  Professor Weber supposes that in this narrative of the three Rishis Ekata, Dwita, and Trita, the poet is giving a description of either Italy or some island in the Mediterranean, and of a Christian worship that certain Hindu pilgrims might have witnessed.  Indeed, a writer in the Calcutta Review has gone so far as to say that from what follows, the conjecture would not be a bold one that the whole passage refers to the impression made on certain Hindu pilgrims upon witnessing the celebration of the Eucharist according to the ordinances of the Roman Catholic Church.  The Honble K. P. Telang supposes that the whole passage is based on the poets imagination.  Ekantabhavepagatah is taken by some to mean worshippers of the divine Unity.  I do not think that such a rendering would be correct.

1804.  The Bombay reading is tadapratihato abhavat.  This seems to be better than the Bengal reading tato-apratihata.  If the Bengal reading be adhered to, apratihatah should be taken in the sense of nasti pratihatoyasmat.  The meaning, of course, would remain the same.

1805.  Yapa means the silent recitation of certain sacred mantras or of the name of some deity.  In the case of the inhabitants of White Island, the silent recitation was no recitation of mantras or words, but was a meditation on incorporeal Brahma.  The next verse makes this clear.

1806.  This would seem to show that it was the Roman Republic which the pilgrims saw.

1807.  Professor Weber thinks that this has reference to the absence of idols or images.  The pilgrims saw no deities there such as they had in their own temples.

1808.  Professor Weber wrongly renders the words Purvaja and sikshaksharaiamanwitah.  The first word does not, as he renders it, imply, eldest son of God, but simply first-born.  It is seen in almost every hymn in the Mahabharata to the Supreme Deity.  It is synonymous with Adipurusha.  Then siksha etc. does not, as he thinks, mean ’accompanied by teaching, but it is the science of Orthoepy and is one of the Angas (limbs) of the Vedas.  The Vedas were always chanted melodiously, the science of Orthoepy was cultivated by the Rishis with great care.

1809.  The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain ordinances laid down by Narada and other Rishis in respect of the worship of Narayana.

1810.  The sense is this; as all of them were practising that frame of mind which resembles Brahma, they did not regard us, I.e., neither honoured nor dishonoured us.

1811.  Both the vernacular translators have erred in rendering this simple verse.

1812.  The construction seems to be this:  Parangatimanuprapta iti Brahmanah samanantaram naishthikam sthanam, etc.  It does not mean, as K. P. Singha puts it, that he proceeded to Brahman’s region, nor, as the Burdwan translator puts it, that having gone to Brahman’s region he attained to the highest end.  The sense, on the other hand, is that as his was the very highest end, he, therefore, ascended to a spot that is higher than Brahman’s region.  The simple meaning is that king Uparichara attained to identification with Brahma.